Prilozi za knjizevnost, jezik, istoriju i folklor
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Title: Prilozi za knjizevnost, jezik, istoriju i folklor
ISSN: 0350-6673
eISSN: 2406-0798
First published: 1921
Frequency: annually
Subject: history, archeology and ethnology; language and literature; other humanities
Publisher: Filološki fakultet
Publisher address: Studentski trg 3, 11000 Beograd, Serbia
Homepage
Editor in chief: Zlata Bojović, Serbia
Editorial board: Slobodan Grubačić, Serbia
Giorgio Ziffer,
Milica Jakobiec-Semkowowa,
Tomislav Jovanović, Serbia
Jovanka Kalić-Mijušković, Serbia
Nada Milošević-Ðorđević, Serbia
Dragana Mršević-Radović, Serbia
Johannes Reinhart,
Ðorđe Trifunović, Serbia
Pages
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- On the date of and reasons for the writing of Theodosius’s life of St Sava
- The Old Serbian writer Theodosius wrote his Life of St Sava according to the older hagiography composed by Domentianus in 1253/4. Both authors were Hilandar monks and wrote the hagiographies of the first Serbian archbishop on Mount Athos. Unlike Domentianus’s work, Theodosius’s Life has not been dated with precision. Helpful in establishing the date of his Life of St Sava are its manuscript copying tradition and reception in Serbian literature and the analysis of its content. This paper shows that from 1317 the Serbian writers Nicodemus and Daniel II drew on Theodosius’s hagiography, which pushes its date further back into the past. On the other hand, the content of the Life suggests that it was written between 1284 and 1292 because it refers to the river Sava as Serbia’s border with Hungary (which it became in 1284), and describes the monastery of Žiča as it was before the destruction it sustained in 1292. Both pieces of information have long been noticed and properly explained. Helpful in establishing the date of writing with more precision may also be an examination of the reasons which led to the writing of a new hagiography of St Sava only thirty years after the one written by Domentianus. Among several possible explanations proposed so far, the one discussed in detail here is the different attitude of the two hagiographers towards Rome and the Roman Catholic Church. In Theodosius’s case, it is markedly disapproving. Therefore, the assumption that the union of Lyon (1274-1282) and the developments on Mount Athos linked with it were the reason for writing a new hagiography is accepted and strengthened with further arguments. The new Life gave a much more idealized hagiographic portrayal of St Sava and enriched his image with a new perception of Orthodoxy which made sense only at the time of the triumphant mood inspired by the failure of the union. The proposed conclusion is that Theodosius did not begin writing his Life of St Sava until after 1285, when the condemnation of the patriarch John Bekkos of Constantinople and his teachings put an end to the union of Lyon. The Life could not have been written much after that year either because its tendentiousness had lost all significance already in the 1290s.
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- Pop'tki Dmitrija Merežkovskogo opublikovat' svoi proizvedenija „Iisus neizvestn'ij” i „Lica svjat'ih” v Jugoslavii
- Dmitrij Sergeevič Merežkovskij, pisatel' i filosof, javljaetsja odnim iz samyh znamenityh russkih hudožnikov, živuščih za granicej. Za poslednie neskol'ko desjatiletij v naučnyh krugah voznik bol'šoj interes k ego ličnosti i proizvedenijam. Poskol'ku materiala dlja issledovanija suščestvuet dostatočno, v etoj rabote my postaraemsja na osnove dokumentov, sohranivšihsja v Arhive Jugoslavii, uznat' i raskryt' sud'bu proizvedenij „Iisus Neizvestnyj” i „Lica svjatyh ot Iisusa k nam”, to est', popytki avtora opublikovat' ih v Jugoslavii. V priloženijah nahodjatsja i perepiski, kotorye avtor vel s predstaviteljami Dvora, a takže Russkogo kul'turnogo otbora. Dannye pis'ma budut ves'ma cennymi v issledovanii ličnosti i dela pisatelja, a takže dejatel'nosti Russkogo kul'turnogo otbora i Russkoj biblioteki.
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- Porikogolos in a transcript held by the Matica Srpska library
- This narrative was probably created in the 12th century in the Greek language, and represents a parody of a judicial hearing, containing allusions to hagiographies. It also constitutes a parody ridiculing a deluge of titles in Byzantine society. In the Greek language version, this work is known as A Book on Fruit, or Porikogolos. It has been translated into the Serbo-Slavic language, and the title of this version states that it is a narrative about the blessed Grozdije (grapes). Several Serbian transcripts have been preserved, and what has been edited on this occasion is the text of a transcript dating from the end of the 17th century unknown so far, which belongs to the Library of Matica srpska. It is compared textologically to the other known transcripts.